Religious War and Religious Peace in Early Modern Europe presents a novel account of the origins of religious pluralism in Europe. Combining comparative historical analysis with contentious political analysis, it surveys six clusters of increasingly destructive religious wars between 1529 and 1651, analyzes the diverse settlements that brought these wars to an end, and describes the complex religious peace that emerged from two centuries of experimentation in accommodating religious differences. Rejecting the older authoritarian interpretations of the age of religious wars, the author uses traditional documentary sources as well as photographic evidence to show how a broad range Europeans - from authoritative elites to a colorful array of religious 'dissenters' - replaced the cultural 'unity and purity' of late-medieval Christendom with a variable and durable pattern of religious diversity, deeply embedded in political, legal, and cultural institutions.

Every day, men and women risk their lives to stop violence in religiously charged conflicts around the world. You may not know their names - but you should. Peacemakers in Action, Volume 2 provides a window into the triumphs, risks, failures, and lessons learned of eight remarkable, religiously motivated peacemakers including: * A Methodist bishop in the Democratic Republic of the Congo who confronts armed warlords on his front lawn * A Christian who travels to Syria to coordinate medical aid and rebuild postwar communities * A Muslim woman, not knowing how Kabul's imams will react, arrives to train them on how to treat women - respectfully. Volume 2 offers students of religious and grassroots peacebuilding informative techniques and methods for organizing community action, establishing trust in conflict, and instilling hope amid turmoil. The book also features updates of case studies presented in Volume 1.

Five hundred years ago a monk nailed his theses to a church gate in Wittenberg. The sound of Luther's mythical hammer, however, was by no means the only aural manifestation of the religious Reformations. This book describes the birth of Lutheran Chorales and Calvinist Psalmody; of how music was practised by Catholic nuns, Lutheran schoolchildren, battling Huguenots, missionaries and martyrs, cardinals at Trent and heretics in hiding, at a time when Palestrina, Lasso and Tallis were composing their masterpieces, and forbidden songs were concealed, smuggled and sung in taverns and princely courts alike. Music expressed faith in the Evangelicals' emerging worships and in the Catholics' ancient rites; through it new beliefs were spread and heresy countered; analysed by humanist theorists, it comforted and consoled miners, housewives and persecuted preachers; it was both the symbol of new, conflicting identities and the only surviving trace of a lost unity of faith. The music of the Reformations, thus, was music reformed, music reforming and the reform of music: this book shows what the Reformations sounded like, and how music became one of the protagonists in the religious conflicts of the sixteenth century.

In 1384, a poor and illiterate peasant woman named Ermine moved to the city of Reims with her elderly husband. Her era was troubled by war, plague, and schism within the Catholic Church, and Ermine could easily have slipped unobserved through the cracks of history. After the loss of her husband, however, things took a remarkable but frightening turn. For the last ten months of her life, Ermine was tormented by nightly visions of angels and demons. In her nocturnal terrors, she was attacked by animals, beaten and kidnapped by devils in disguise, and exposed to carnal spectacles; on other nights, she was blessed by saints, even visited by the Virgin Mary. She confessed these strange occurrences to an Augustinian friar known as Jean le Graveur, who recorded them all in vivid detail. Was Ermine a saint in the making, an impostor, an incipient witch, or a madwoman? Renate Blumenfeld-Kosinski ponders answers to these questions in the historical and theological context of this troubled woman's experiences. With empathy and acuity, Blumenfeld-Kosinski examines Ermine's life in fourteenth-century Reims, her relationship with her confessor, her ascetic and devotional practices, and her reported encounters with heavenly and hellish beings. Supplemented by translated excerpts from Jean's account, The Strange Case of Ermine de Reims brings to life an episode that helped precipitate one of the major clerical controversies of late medieval Europe, revealing surprising truths about the era's conceptions of piety and possession.

Between Court and Confessional explores the lives of Spanish inquisitors, closely examining the careers and writings of five sixteenth- and seventeenth-century inquisitors. Kimberly Lynn considers what shaped particular inquisitors, what kinds of official experience each accumulated, and to what ends each directed his acquired knowledge and experience. The case studies examine the complex interplay of careerism and ideological commitments evident in inquisitorial activities. Whereas many studies of the Spanish Inquisition tend to depict inquisitors as faceless and interchangeable, Lynn probes the lives of individual inquisitors to show how inquisitors' operations in their social, political, religious and intellectual worlds set the Inquisition in motion. By focusing on specific individuals, this study explains how the theory and regulations of the Inquisition were rooted in local conditions, particular disputes and individual experiences.

Leading scholars use the lenses of history, sociology, political science, psychology, philosophy, religion, and literature to examine, disentangle, and remove the disguises of the many forms of antisemitism and anti-Zionism that have inhabited or targeted the English-speaking world in the twentieth and twenty-first centuries. Although in principle one can be anti-Zionist without being antisemitic, authors document and trace the numerous parallels and continuities between the hoary tropes attached for centuries to the Jewish people and the more recent vilifications of the Jewish state. They evaluate-and discredit-many of the central claims anti-Zionists have promoted in their relentless effort to delegitimize the Jewish state. They show how mainstream anti-racist communities, courses and texts have ignored-or denied-the antisemitic hatred that pervades much of the Muslim world.

Jihad is the most organized force against Western capitalism since the Soviet era. Yet jihadism is multifaceted and complex, much broader than Al-Quaeda alone. In the first wide-ranging introduction to today s rapidly growing jihadism, Khosrokhavar explains how two key movements variously influence jihadi activists. One, based in the Middle East, is more heavily influenced by Islamic religion and political thought. The other, composed of individuals growing up or living mostly in Europe and Western democracies including the United States, is motivated by secular as well as religious influences. Khosrokhavar interprets religious and lesser-known Arabic texts and the real world economic and political dynamics that make jihadism a growing threat to Western democracies. Interviews with imprisoned jihadists on what motivated their plots and actions help the readers understand reality as seen by jihadists. The author concludes with recommendations to safeguard democracies from future jihadism."

2009 brought the end of the protracted civil war in Sri Lanka, and observers hoped to see the re-establishment of harmonious religious and ethnic relations among the various communities in the country. Immediately following the war's end, however, almost 300,000 Tamil people in the Northern Province were detained for up to a year's time in hurriedly constructed camps where they were closely scrutinized by military investigators to determine whether they might pose a threat to the country. While almost all had been released and resettled by 2011, the current government has not introduced, nor even seriously entertained, any significant measures of power devolution that might create meaningful degrees of autonomy in the regions that remain dominated by Tamil peoples. The Sri Lankan government has grown increasingly autocratic, attempting to assert its control over the local media and non-governmental organizations while at the same time reorienting its foreign policy away from the US, UK, EU, and Japan, to an orbit that now includes China, Burma, Russia and Iran. At the same time, hardline right-wing groups of Sinhala Buddhists have propagated-arguably with the government's tacit approval-the idea of an international conspiracy designed to destabilize Sri Lanka. The local targets of these extremist groups, the so-called fronts of this alleged conspiracy, have been identified as Christians and Muslims. Many Christian churches have suffered numerous attacks at the hands of Buddhist extremists, but the Muslim community has borne the brunt of the suffering. Buddhist Extremists and Muslim Minorities presents a collection of essays that investigate the history and current conditions of Buddhist-Muslim relations in Sri Lanka in an attempt to ascertain the causes of the present conflict. Readers unfamiliar with this story will be surprised to learn that it inverts common stereotypes of the two religious groups. In this context, certain groups of Buddhists, generally regarded as peace-oriented , are engaged in victimizing Muslims, who are increasingly regarded as militant , in unwarranted and irreligious ways. The essays reveal that the motivations for these attacks often stem from deep-seated economic disparity, but the contributors also argue that elements of religious culture have served as catalysts for the explosive violence. This is a much-needed, timely commentary that can potentially shift the standard narrative on Muslims and religious violence.

Islamist militants based in Pakistan have played a major role in terrorism around the world and pose a significant threat to regional and international security. Although the Pakistan-militant connection has received widespread attention only in recent years, it is not a new phenomenon. Pakistan has, since its inception in the wake of World War II, used Islamist militants to wage jihad in order to compensate for severe political and material weakness. This use of militancy has become so important that it is now a central component of Pakistani grand strategy; supporting jihad is one of the principal means by which the Pakistani state seeks to produce security for itself. Contrary to conventional wisdom, the strategy has not been wholly disastrous. It has achieved important domestic and international successes, enabling Pakistan to confront stronger adversaries and shape its strategic environment without the costs and risks of direct combat, and to help promote internal cohesion to compensate for its weak domestic political foundations. Recently, however, these successes of Pakistan's militant strategy have given way to serious problems. The militant organizations that Pakistan nurtured over the decades are increasingly exceeding its control; continued support for jihad diverts scarce resources from pressing domestic projects, impeding the country's internal development; and the militant campaign's repeated provocations have led India to adopt a more aggressive conventional military posture. As Paul Kapur shows in Jihad as Grand Strategy, these developments significantly undermine Pakistani interests, threatening to leave it less politically cohesive and externally secure than it was before. Thus, despite its past benefits, the strategy has outlived its utility, and Pakistan will have to abandon it in order to avoid catastrophe. This will require not simply a change of policy, but a thoroughgoing reconceptualization of the Pakistani state.

A New York Times Notable Book A New York Times Book Review Editors' Choice Named a Book of the Year by the Telegraph, the Spectator, the Observer, and BBC History Magazine In Harran, the locals refused to convert. They were dismembered, their limbs hung along the town's main street. In Alexandria, zealots pulled the elderly philosopher-mathematician Hypatia from her chariot and flayed her to death with shards of broken pottery. Not long before, their fellow Christians had invaded the city's greatest temple, smashing its world-famous statues and destroying all that was left of Alexandria's Great Library. Today we refer to Christianity's conquest of the West as a "triumph." But this victory entailed an orgy of destruction in which Jesus's followers attacked and suppressed classical culture, helping to pitch Western civilization into a thousand-year-long decline. In The Darkening Age, Catherine Nixey brilliantly resurrects this lost history, offering a wrenching account of the rise of Christianity and its terrible cost. "A feast of tales of murder, vandalism [and] willful destruction . . . Nixey has a great story to tell, and she tells it exceptionally well." -- Guardian "[A] bold, dazzling and provocative book." -- Peter Frankopan, best-selling author of The Silk Roads

This book traces the global, national, and local origins of the conflict between Muslims and Jews in France, challenging the belief that rising anti-Semitism in France is rooted solely in the unfolding crisis in Israel and Palestine. Maud Mandel shows how the conflict in fact emerged from processes internal to French society itself even as it was shaped by affairs elsewhere, particularly in North Africa during the era of decolonization. Mandel examines moments in which conflicts between Muslims and Jews became a matter of concern to French police, the media, and an array of self-appointed spokesmen from both communities: Israel's War of Independence in 1948, France's decolonization of North Africa, the 1967 Arab-Israeli War, the 1968 student riots, and Francois Mitterrand's experiments with multiculturalism in the 1980s. She takes an in-depth, on-the-ground look at interethnic relations in Marseille, which is home to the country's largest Muslim and Jewish populations outside of Paris. She reveals how Muslims and Jews in France have related to each other in diverse ways throughout this history--as former residents of French North Africa, as immigrants competing for limited resources, as employers and employees, as victims of racist aggression, as religious minorities in a secularizing state, and as French citizens. In Muslims and Jews in France, Mandel traces the way these multiple, complex interactions have been overshadowed and obscured by a reductionist narrative of Muslim-Jewish polarization.

this volume explores theoretical discourses in which religion is used to legitimize political violence. It examines the ways in which Christianity and Islam are utilized for political ends, in particular how violence is used (or abused) as an expedient to justify political action. This research focuses on premodern as well as contemporary discourses in the Middle East and Latin America, identifying patterns frequently used to justify the deployment of violence in both hegemonic and anti-hegemonic discourses. In addition, it explores how premodern arguments and authorities are utilized and transformed in order to legitimize contemporary violence as well as the ways in which the use of religion as a means to justify violence alters the nature of conflicts that are not otherwise explicitly religious. It argues that most past and present conflicts, even if the discourses about them are conducted in religious terms, have origins other than religion and/or blend religion with other causes, namely socio-economic and political injustice and inequality. Understanding the use and abuse of religion to justify violence is a prerequisite to discerning the nature of a conflict and might thus contribute to conflict resolution.

I was told to come alone. I was not to carry any identification, and would have to leave my cell phone, audio recorder, watch, and purse at my hotel . . . For her whole life, Souad Mekhennet, a reporter for the Washington Post who was born and educated in Germany, has had to balance the two sides of her upbringing - Muslim and Western. She has also sought to provide a mediating voice between these cultures, which too often misunderstand each other. In this compelling and evocative memoir, we accompany Mekhennet as she journeys behind the lines of jihad, starting in the German neighbourhoods where the 9/11 plotters were radicalised and the Iraqi neighbourhoods where Sunnis and Shia turned against one another, and culminating on the Turkish/Syrian border region where ISIS is a daily presence. In her travels across the Middle East and North Africa, she documents her chilling run-ins with various intelligence services and shows why the Arab Spring never lived up to its promise. She then returns to Europe, first in London, where she uncovers the identity of the notorious ISIS executioner 'Jihadi John', and then in France, Belgium and her native Germany, where terror has come to the heart of Western civilisation. Mekhennet's background has given her unique access to some of the world's most wanted men, who generally refuse to speak to Western journalists. She is not afraid to face personal danger to reach out to individuals in the inner circles of Al Qaeda, the Taliban, ISIS and their affiliates; when she is told to come alone to an interview, she never knows what awaits at her destination. Souad Mekhennet is an ideal guide to introduce us to the human beings behind the ominous headlines, as she shares her transformative journey with us. Hers is a story you will not soon forget.

With the theory of secularization increasingly contested as a plausible development at a global scale, this book focuses on the changing significance of the religious element within a context of complex diversity. This concept reflects the rationale behind the deep transformations that have taken place in the dynamics of social change, giving way to a recombination of social, political and cultural cleavages that overlap and compete for legitimacy at a national and supranational level. Far from disappearing with modernization, new forms of religious diversity have emerged that continue to demand specific policies from the state, putting pressure on the established practices of religious governance while creating a series of normative dilemmas. European societies have been a testing ground for many of these changes, but for decades Canada has been viewed as a pioneering country in the management of diversity, thus offering some interesting similarities and contrasts with the former. Accordingly, the book deals with the diverging routes that political secularization has followed in Europe and Canada, the patterns of religious governance that can be recognized in each region, and the practices for accommodating the demands of religious minorities concerning their legal regulation, the management of public institutions, and the provision of social services.

The al-Qaeda Franchise asks why al-Qaeda adopted a branching-out strategy, introducing seven franchises spread over the Middle East, Africa, and South Asia. After all, transnational terrorist organizations can expand through other organizational strategies. Forming franchises was not an inevitable outgrowth of al-Qaeda's ideology or its U.S.-focused strategy. The efforts to create local franchises have also undermined one of al-Qaeda's primary achievements: the creation of a transnational entity based on religious, not national, affiliation. The book argues that al-Qaeda's branching out strategy was not a sign of strength, but instead a response to its decline in the aftermath of the 9/11 attacks. Franchising reflected an escalation of al-Qaeda's commitments in response to earlier strategic mistakes, leaders' hubris, and its diminished capabilities. Although the introduction of new branches helped al-Qaeda create a frightening image far beyond its actual capabilities, ultimately this strategy neither increased the al-Qaeda threat, nor enhanced the organization's political objectives. In fact, the rise of ISIS from an al-Qaeda branch to the dominant actor in the jihadi camp demonstrates how expansion actually incurred heavy costs for al-Qaeda. The al-Qaeda Franchise goes beyond explaining the adoption of a branching out strategy, also exploring particular expansion choices. Through nine case studies, it analyzes why al-Qaeda formed branches in some arenas but not others, and why its expansion in some locations, such as Yemen, took the form of in-house franchising (with branches run by al-Qaeda's own fighters), while other locations, such as Iraq and Somalia, involved merging with groups already operating in the target arena. It ends with an assessment of al-Qaeda's future in light of the turmoil in the Middle East, the ascendance of ISIS, and US foreign policy.

How should historians read sources which record inquisitorial trials in the Middle Ages? How can we understand the fears felt by those on trial? By analysing six volumes of depositions in the trial of Cathar and Waldensian heretics in Languedoc between the late twelfth and the fourteenth century, in this 2009 book, Caterina Bruschi challenges old methodologies in the study of dissent. She examines the intrinsic narratological problems related to the sources and, using approaches from the social sciences, analyses the different fears felt by deponents and how those fears affected their actions and decisions. In so doing, she sheds light on itinerancy within the ecclesial structure of non-conformist movements and contextualises the problem of itinerancy as a benchmark for the definition of heresy. Focusing on the lives and attitudes of trial witnesses, this innovative account is a major contribution to our understanding of the nature of religious non-conformity in the Middle Ages.

Many of the critical political issues of our time--from the 1992-1995 Balkan Wars to the continuing crisis in the Middle East to the role of Muslim immigrants in Western Europe--revolve around issues of religion and tolerance. The predominant approach to these concerns is to espouse the doctrines of liberal humanistic virtue. These doctrines, however, fail to resonate in communities that maintain more traditional religious definitions of self and society. Modest Claims, which features essays by Seligman and dialogues between scholars representing the three monotheistic faiths, provides the beginnings of a very different set of arguments on tolerance and tradition. In so doing it seeks to uncover the sources of toleration and pluralism that exist within the traditions of Judaism, Christianity, and Islam. Most contemporary approaches leave these sources largely unexplored and often marginalize them in current public debates and social agendas. Seligman and his dialogue partners seek to engage traditional understandings to uncover internal components that make dialogue between different religions and cultures possible. Espousing the idea of translation as a metaphor for the tolerant act, Modest Claims takes difference seriously as an aspect of existence that can be neither trivialized nor ignored. It explores and develops specifically religious arguments for tolerance and acceptance of others, as well as new strategies for understanding difference that are not rooted in individualist worldviews. This important and timely book breathes new life into the search for peace and toleration in an increasingly fractured world.

Religion and Conflict in Modern South Asia is one of the first single-author comparisons of different South Asian states around the theme of religious conflict. Based on new research and syntheses of the literature on 'communalism', it argues that religious conflict in this region in the modern period was never simply based on sectarian or theological differences or the clash of civilizations. Instead, the book proposes that the connection between religious radicalism and everyday violence relates to the actual (and perceived) weaknesses of political and state structures. For some, religious and ethnic mobilisation has provided a means of protest, where representative institutions failed. For others, it became a method of dealing with an uncertain political and economic future. For many it has no concrete or deliberate function, but has effectively upheld social stability, paternalism and local power, in the face of globalisation and the growing aspirations of the region's most underprivileged citizens.

Religion and Conflict in Modern South Asia is one of the first single-author comparisons of different South Asian states around the theme of religious conflict. Based on new research and syntheses of the literature on 'communalism', it argues that religious conflict in this region in the modern period was never simply based on sectarian or theological differences or the clash of civilizations. Instead, the book proposes that the connection between religious radicalism and everyday violence relates to the actual (and perceived) weaknesses of political and state structures. For some, religious and ethnic mobilisation has provided a means of protest, where representative institutions failed. For others, it became a method of dealing with an uncertain political and economic future. For many it has no concrete or deliberate function, but has effectively upheld social stability, paternalism and local power, in the face of globalisation and the growing aspirations of the region's most underprivileged citizens.

On July 21, 1578, the Mexican town of Tecamachalco awoke to news of a scandal. A doll-like effigy hung from the door of the town's church. Its two-faced head had black chicken feathers instead of hair. Each mouth had a tongue sewn onto it, one with a forked end, the other with a gag tied around it. Signs and symbols adorned the effigy, including a "sambenito," the garment that the Inquisition imposed on heretics. Below the effigy lay a pile of firewood. Taken together, the effigy, signs, and symbols conveyed a deadly message: the victim of the scandal was a Jew who should burn at the stake. Over the course of four years, inquisitors conducted nine trials and interrogated dozens of witnesses, whose testimonials revealed a vivid portrait of friendship, love, hatred, and the power of rumor in a Mexican colonial town.A story of dishonor and revenge, "Death by Effigy" also reveals the power of the Inquisition's symbols, their susceptibility to theft and misuse, and the terrible consequences of doing so in the New World. Recently established and anxious to assert its authority, the Mexican Inquisition relentlessly pursued the perpetrators. Lying, forgery, defamation, rape, theft, and physical aggression did not concern the Inquisition as much as the misuse of the Holy Office's name, whose political mission required defending its symbols. Drawing on inquisitorial papers from the Mexican Inquisition's archive, Luis R. Corteguera weaves a rich narrative that leads readers into a world vastly different from our own, one in which symbols were as powerful as the sword.

In recent years, terrorism has become closely associated with martyrdom, in the minds of many terrorists and in the view of nations around the world. Islam contains manifold concepts of martyrdom, some of which link ''bearing witness'' to faith and God. Martyrdom is also central to the Christian tradition, not only in the form of Christ's Passion or saints faced with persecution and death, but in the duty to lead a good and charitable life. In both religions, the association of religious martyrdom with political terror has a long and difficult legacy. The essays of this volume illuminate these legacies-following, for example, Christian martyrdom from its origins in the Roman world, to the experience of the deaths of ''terrorist'' leaders of the French Revolution, to parallels in the contemporary world-and explore historical parallels in Islamic, Christian, and secular traditions. Featuring essays from eminent scholars in a wide range of disciplines, Martyrdom and Terorrism provides a timely comparative history of the practices and discourses of terrorism and martyrdom from antiquity to the twenty-first century.

Martyrs' Mirror examines the folklore of martyrdom among seventeenth-century New England Protestants, exploring how they imagined themselves within biblical and historical narratives of persecution. Memories of martyrdom, especially stories of the Protestants killed during the reign of Queen Mary in the mid-sixteenth century, were central to a model of holiness and political legitimacy. The colonists of early New England drew on this historical imagination in order to strengthen their authority in matters of religion during times of distress. By examining how the notions of persecution and martyrdom move in and out of the writing of the period, Adrian Chastain Weimer finds that the idea of the true church as a persecuted church infused colonial identity. Though contested, the martyrs formed a shared heritage, and fear of being labeled a persecutor, or even admiration for a cheerful sufferer, could serve to inspire religious tolerance. The sense of being persecuted also allowed colonists to avoid responsibility for aggression against Algonquian tribes. Surprisingly, those wishing to defend maltreated Christian Algonquians wrote their history as a continuation of the persecutions of the true church. This examination of the historical imagination of martyrdom contributes to our understanding of the meaning of suffering and holiness in English Protestant culture, of the significance of religious models to debates over political legitimacy, and of the cultural history of persecution and tolerance.

Hilal Elver offers an in-depth study of the escalating controversy over the right of Muslim women to wear headscarves. Examining legal and political debates in Turkey, several European countries including France and Germany, and the United States, Elver shows the troubling exclusion of pious Muslim women from the public sphere in the name of secularism, democracy, liberalism, and women's rights. After evaluating political actions and court decisions from the national level of individual governments to the international sphere of the European Court of Human Rights, Elver concludes that judges and legislators are increasingly influenced by social pressures concerning immigration and multiculturalism, and by issues such as Islamophobia, the "war on terror, " and security concerns. She shows how these influences have resulted in a failure on the part of many Western governments to recognize and protect essential individual freedoms. Employing a critical legal theory perspective to the headscarf controversy, Elver argues that law can be used to change underlying social conditions shaping the role of religion, and also the position of women in modern society. The Headscarf Controversy demonstrates how changes in law across nations can be used to restore state commitments to human rights.